Why Some Non-Calvinists Identify as Calvinists

While many don the designation Calvinist because they have endeavored to learn all the aspects of Calvinism and are thereby convinced that it provides the most cogent, comprehensive, and consistent grid through which to understand Scripture, others readily adopt the appellation less nobly.

Of this latter variety, it seems to me that many assume the title “Calvinist” because they like certain components of Calvinism, which they are led to believe are unique to Calvinism. Such conclusions may arise from their exposure to the claims of some Calvinists to that effect, the inadequacy of explanations or responses of those who reject Calvinism, or even from their own subjective assumptions. Such beliefs are exampled by God’s sovereignty, the preeminence of God’s glory, or the total depravity of fallen man. Continue reading →

All Calvinist Believe in Double Predestination

John Calvin is unabashed in his defense of his views and says, “Many professing a desire to defend the Deity from an invidious charge admit the doctrine of election, but deny that any one is reprobated….This they do ignorantly, and childishly, since there could be no election without this opposite reprobation. God is said to set apart those whom he adopts for salvation. It were most absurd to say, that he admits others fortuitously, or that they by their industry acquire what election alone confers on a few. Those, therefore, whom God passes by he reprobates, and that for no other cause but because he is pleased to exclude them from the inheritance which he predestines to his children”[1] Continue reading →

Faith is the Condition of Salvation and Grace is the Work of Salvation

Calvinists take solace in the claim that they believe salvation is totally a work of God (unconditional election, man’s passiveness until selective regeneration, regeneration prompting faith, etc.,), while oftentimes either implying or explicitly accusing those who make salvation conditioned upon man exercising faith (exercising faith in response to hearing the gospel prior to regeneration or forgiveness) as being less than a total work of God or stealing some of God’s glory in the work of salvation. According to Calvinists, this conditional nature of salvation (as opposed to monergism and man’s total passiveness prior to regeneration) is supposed to emanate from, at best, a lesser view of salvation by grace and God’s sovereignty, which results in some sort of communal glory or credit between man and God for one’s salvation. Fortunately, Calvinism’s final conclusion is reasoned from Calvinism rather than Scripture. Continue reading →

God is Equally Pleased to Save Some, and Damn Most!

John Piper said, “The book of life…represents God’s free and unconditional election…. In the New Testament the book of life is synonymous with the list of those who are elect and predestined for eternal life.”[1] John Calvin said, “Those, therefore, whom God passes by he reprobates, and that for no other cause but because he is pleased to exclude them from the inheritance which he predestines to his children.”[2] (italics added) Continue reading →

God’s Sovereignty and Man’s Libertarian Freedom: In Balance

Millard Erickson holds to a compatibilist view of moral freedom, as do virtually all Calvinists. Compatibilism is the perspective that determinism and moral freedom are compatible; hence, the name. To wit, man makes a free choice when he chooses according to his greatest desire; however, what is often overlooked is that the desire from which he freely chooses is the product of inviolable determinative antecedents. Thus, man does not have the ability, given the same past, to make a different choice than he does in fact make at any given moral moment; accordingly, man’s free choice is not just certain, but it is in fact necessary given one’s past. Continue reading →

God Can Know the Free Acts of Man without Making Them Determinatively Necessary

Calvinists often argue that defending man as possessing libertarian free will (giving man a true choice between walking with God or not walking with Him and therefore the outcomes being conditional) not only places man’s salvation in his own hands, but it also creates uncertainties that would mean that God would not know everything since (as the argument goes) one cannot know an uncertainty for certain. On the other hand, the Calvinist idea is that all actions are predetermined by God either through decrees, compatibilism, or both and this makes everything certain and therefore knowable. This understanding makes the theological reality[1] of libertarian free will an impossibility in Calvinism. Fortunately, the impossibility is merely a Calvinistic impossibility rather than an actual one.

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Does Faith Precede or Result from the New Birth? John 3:1-15

To be a consistent Calvinist, a person must believe that the Bible teaches God limits His redemptive love toward His creation and that limited love is more reflective of God being the sum of perfect love than God extending His salvational love to all of His creation.

Of course, the perennial problem with the Calvinist’s perspective is the explicit claims of Scripture to the contrary. The encounter between Jesus and Nicodemus provides an example of God’s universal salvational love and sets the context for probably the most well-known and beloved verse in the Scripture, which explicitly declares God’s universal redemptive love for all of His creation (John 3:16).[1]

I intend to set the context by briefly summarizing vss. 1-13. Then I will note some observations drawn from vss. 14-15. The illustration of vss. 14-15 serves a twofold purpose; first, it provides illumination for properly understanding some of the dialogue between Jesus and Nicodemus in vss. 1-13; second, it serves as Jesus’s chosen introductory and illuminative illustration for vss. 16-21. Continue reading →

When Does the Good Faith Offer Become a Bad Deception?

Calvinists’ commitment to unconditional election along with believing in obeying the Great Commission to evangelize and make disciples (Matthew 28:18-20) necessitates certain auxiliary concepts in order to harmonize these two; the good faith offer is such a concept. The simple explanation is that while the Calvinist is to preach the gospel to all so that God can call out His unconditionally elect, every Calvinist is well aware that much of his gospel proclamation will fall upon the non-elect, who have no more chance of receiving the good news than a beaver does of being happy in a petrified forest. Continue reading →

Equally Lost and Equally Savable: No Distinctions!

“Even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction” (Romans 3:22).

Romans chapter three is crystal clear in declaring the universal sinfulness of man. Although the Jews have advantages compared to the Greeks, such as having the oracles of God (vs. 1-2), they do not have preferential treatment with regard to salvation. Vs. 9 makes this very clear, “Jews and Greeks are all under sin.” “All” clearly means that every Jew and every Greek (every person) is under sin. Consequently, both the groups and “all” the individuals that make up the groups are included rather than some in each group comprising the “all.” There are no exceptions. Continue reading →

What Do Calvinism and Turtle Shells Have in Common?

Calvinism teaches a compatible freedom. This means that a person is free to follow a predetermined choosing without making a choice between two accessible options. That is to say, no real choice exists in compatibilism because man can only choose an act or belief that is the result of predetermined antecedents. This means that Adam and Eve chose to sin, or man chooses to accept the gospel because God has predetermined that he will do so, and those that reject ultimately do so for the same reason. This is the simple unadorned truth of Calvinism. Continue reading →